“Basic Christianity, Part 18” by Romans
Youtube Video: https://www.youtube.com/watch?v=Sc6SSHuZvQE
Youtube Audio: https://www.youtube.com/watch?v=XUb8hSZIqpo
Last week, we began to review and examine a subset of the Christian Unity embodied in the two words “one another” as they occur in the New Testament either consecutively or in the same verse. I will quote, again, an excerpt from Jesus' prayer on the night before His crucifixion: “I do not ask for these only, but also for those who will believe in me through their word, that they may all be one, just as you, Father, are in me, and I in you, that they also may be in us, so that the world may believe that you have sent me” (John 17:20-21). Jesus wanted then, and wants now His followers to be one.
After Jesus appeared to the two disciples on the Road to Emmaus, and spoke with them about their sorrow at the death of the Messiah, He showed how the crucifixion was a part of God's Plan. He reviewed with them the Prophecies that spoke of it. They invited Him in to dinner, and after He blessed and broke the bread, they recognized Him and He disappeared from their midst.
Our first stop for the words “one another,” tonight, is the conversation of the disciples that followed their experience. It is found in Luke 24:32: “And they said one to another, Did not our heart burn within us, while he talked with us by the way, and while he opened to us the scriptures?”
I cite this as an example and aspect of Christian Unity because it is an example of the kind of communication and fellowship we should be experiencing with each other. When Jesus reveals Himself to us, and speaks to us through His Word, the Bible, increasing our understanding of His Will we should share that with other Christians. But we have to get into the Word, and get the Word into us if this is going to happen!
Matthew Henry writes, “The reflection they each of them made upon the influence which Christ's discourse had upon them: They said one to another, Did not our hearts burn within us? “I am sure mine did,” saith one; “And so did mine,” saith the other, “I never was so affected with any discourse in all my life.” Thus do they not so much compare notes as compare hearts, in the review of the sermon Christ had preached to them.
They found the preaching powerful, even when they knew not the preacher. It made things very plain and clear to them; and, which was more, brought a divine heat with a divine light into their souls, such as put their hearts into a glow, and kindled a holy fire of pious and devout affections in them. Now this they take notice of, for the confirming of their belief, that it was indeed, as at last they saw, Jesus himself that had been talking with them all along.
“What fools were we, that we were not sooner aware who it was! For none but he, no word but his, could make our hearts burn within us as they did; it must be he that has the key of the heart; it could be no other.” See here, (1.) What preaching is likely to do good - such as Christ's was, plain preaching, and that which is familiar and level to our capacity - he talked with us by the way; and scriptural preaching - he opened to us the scriptures, the scriptures relating to himself.
Ministers should show people their religion in their bibles, and that they preach no other doctrine to them than what is there; they must show that they make that the fountain of their knowledge and the foundation of their faith. Note, The expounding of those scriptures which speak of Christ has a direct tendency to warm the hearts of his disciples, both to quicken and to comfort them.
(2.) What hearing is likely to do good - that which makes the heart burn; when we are much affected with the things of God, especially with the love of Christ in dying for us, and have our hearts thereby drawn out in love to him, and drawn up in holy desires and devotions, then our hearts burn within us;
when our hearts are raised and elevated, and are as the sparks which fly upwards towards God, and when they are kindled and carried out with a holy zeal and indignation against sin, both in others and in ourselves, and we are in some measure refined and purified from it by the spirit of judgment and the spirit of burning, then we may say, “Through grace our hearts are thus inflamed.”
2. The report they brought of this to their brethren at Jerusalem: They rose up the same hour, so transported with joy at the discovery Christ had made of himself to them that they could not stay to make an end of their supper, but returned with all speed to Jerusalem, though it was towards evening. If they had had any thoughts of quitting their relation to Christ, this soon banished all such thoughts out of their mind, and there needed no more to send them back to his flock.
It should seem that they intended at least to take up their quarters tonight at Emmaus; but now that they had seen Christ they could not rest till they had brought the good news to the disciples, both for the confirmation of their trembling faith and for the comfort of their sorrowful spirits, with the same comforts wherewith they were comforted of God. Note, It is the duty of those to whom Christ has manifested himself to let others know what he has done for their souls. When thou art converted, instructed, comforted, strengthen thy brethren.
These disciples were full of this matter themselves, and must go to their brethren, to give vent to their joys, as well as to give them satisfaction that their Master was risen. Observe, (1.) How they found them, just when they came in among them, discoursing on the same subject, and relating another proof of the resurrection of Christ. They found the eleven, and those that were their usual companions, gathered together late in the night, to pray together, it may be, and to consider what was to be done in this juncture;
and they found them saying among themselves, and when these two came in, they repeated to them with joy and triumph, The Lord is risen indeed, and hath appeared to Simon. That Peter had a sight of him before the rest of the disciples had appears (see 1Corinthians 15:5), where it is said, He was seen of Cephas, then of the twelve. The angel having ordered the women to tell Peter of it particularly (see Mark 16:7), for his comfort, it is highly probable that our Lord Jesus did himself presently the same day appear to Peter, though we have no particular narrative of it, to confirm the word of his messengers.
This he had related to his brethren; but, observe, Peter does not here proclaim it, and boast of it, himself (he thought this did not become a penitent), but the other disciples speak of it with exultation, The Lord is risen indeed; it is now past dispute, no room is left to doubt it, for he has appeared not only to the women, but to Simon.
(2.) How they seconded their evidence with an account of what they had seen (in Luke 24:35): They told what things were done in the way. The words that were spoken by Christ to them in the way, having a wonderful effect and influence upon them, are here called the things that were done in the way; for the words that Christ speaks are not an empty sound, but they are spirit and they are life, and wondrous things are done by them...
They told also how he was at length known to them in the breaking of bread; then, when he was carving out blessings to them, God opened their eyes to discern who it was. Note, It would be of great use for the discovery and confirmation of truth if the disciples of Christ would compare their observations and experiences, and communicate to each other what they know and have felt in themselves.”
I have said in several past Installments, that Christianity has accepted the unacceptable status quo of denominations. The Apostle Paul denounced the divisions and contentions of the saints in Corinth dividing into factions, declaring, “I am of Apollos, and I am of Cephas.” Denominations are the modern-day version of those declarations. Christians, today, have accepted the unacceptable lie that “we are many members in many bodies.” We are no such thing. We are many members, but we are one body.
The next occasion of “one another” I want to review and examine is found in Romans 12:5: “So we, being many, are one body in Christ, and every one members one of another.”
Of this, Albert Barnes write, “Romans 12:5: So we, being many - We who are Christians, and who are numerous as individuals. Are one body - Are united together, constituting one society, or one people, mutually dependent, and having the same great interests at heart, though to be promoted by us according to our special talents and opportunities. As the welfare of the same body is to be promoted in one manner by the feet, in another by the eye, etc.; so the welfare of the body of Christ is to be promoted by discharging our duties in our appropriate sphere, as God has appointed us.
In Christ - One body, joined to Christ, or connected with him as the head, “And gave him to be head over all things to the church, which is his body.” This does not mean that there is any physical or literal union, or any destruction of personal identity, or any thing particularly mysterious or unintelligible. Christians acknowledge him as their head. that is, their Lawgiver; their Counsellor, Guide, and Redeemer. They are bound to him by especially tender ties of affection, gratitude, and friendship;
they are united in him, that is, in acknowledging him as their common Lord and Saviour. Any other unions than this is impossible; and the sacred writers never intended that expressions like these should be explained literally. The union of Christians to Christ is the most tender and interesting of any in this world, but no more mysterious than what binds friend to friend, children to parents, or husbands to their wives...”
There is, here, in Albert Barnes' Commentary, a cross-reference to Romans 8:17 which further highlights our Unity, and an additional reason for us to recognize one other: “And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together.”
The Comments on the above verse are, “And if children - If adopted into his family. Then heirs - That is, he will treat us as sons. An heir is one who succeeds to an estate. The meaning here is, that if we sustain the relation of sons to God, that we shall be treated as such, and admitted to share his favors. An adopted son comes in for a part of the inheritance, (see Numbers 27).
Heirs of God - This expression means that we shall be partakers of that inheritance which God confers on his people. That inheritance is his favor here, and eternal life hereafter. This is an honor infinitely higher than to be heir to the most princely earthly inheritance; or than to be the adopted son of the most magnificent earthly monarch.
And joint heirs with Christ - Christ is by eminence the “Son of God.” As such, he is heir to the full honors and glory of heaven. Christians are united to him; they are his friends; and they are thus represented as destined to partake with him of his glory. They are the sons of God in a different sense from what he is; he by his nature and high relation, they by adoption; but still the idea of sonship exists in both;
and hence, both will partake in the glories of the eternal inheritance. The connection between Christ and Christians is often referred to in the New Testament. The fact that they are united here is often alleged as a reason why they will be in glory, John 14:19, “Because I live, ye shall live also,” “For if we be dead with him, we shall also live with him; if we suffer, we shall also reign with him; and “To him that overcometh will I grant to sit with me in my throne.”
If so be - If this condition exist; We shall not be treated as co-heirs with him, unless we here give evidence that we are united to him. That we suffer with him - Greek, “If we suffer together, that we may also be glorified together.” If we suffer in his cause; bear afflictions as he did; are persecuted and tried for the same thing; and thus show that we are united to him.
It does not mean that we suffer to the same extent that he did, but we may imitate him in the kind of our sufferings, and in the spirit with which they are borne; and thus show that we are united to him. That we may be also glorified together - If united in the same kind of sufferings, there is propriety in being united in destiny beyond the scenes of all suffering, the kingdom of blessedness and love.”
And now, back to Albert Barnes' original Comments: “And every one members one of another. That is, we are so united as to be mutually dependent; each one is of service to the other; and the existence and function of the one is necessary to the usefulness of the other. Thus, the members of the body may be said to be members one of another; as the feet could not, for example, perform their functions or be of use if it were not for the eye;
the ear, the hand, the teeth, etc., would be useless if it were not for the other members, which go to make up the entire person. Thus, in the church, every individual is not only necessary in his place as an individual, but is needful to the proper symmetry and action of the whole. And we may learn here:
(1) That no member of the church of Christ should esteem himself to be of no importance. In his own place he may be of as much consequence as the man of learning, wealth, and talent may be in his.
(2) God designed that there should be differences of endowments of nature and of grace in the church; just as it was needful that there should be differences in the members of the human body.
(3) No one should despise or lightly esteem another. All are necessary. We can no more spare the foot or the hand than we can the eye; though the latter may be much more curious and striking as a proof of divine skill. We do not despise the hand or the foot any more than we do the eye; and in all we should acknowledge the goodness and wisdom of God.”
Still in Paul's Epistle to The Romans, we read in Romans 12:10: “Be kindly affectioned one to another with brotherly love; in honour preferring one another;”
The Preacher’s Homiletical says of this verse, “Strive to anticipate each other. Set the example of honour. When a man knows that his neighbour is accustomed to salute him, let him be the first to give the salutation. Kindly affectioned, tenderly loving, perhaps towards one’s kindred, in New Testament towards Christian brethren. This Greek word used only here.
Love cements unity.—The organisation of the human body should be an example to the believer to make him perceive the necessity of limiting himself to the function assigned him. Not only, indeed, is there a plurality of members in one body, but these members also possess special functions.
So in the Church there is not only a multiplicity of members, but also a diversity of functions, every believer having a particular gift whereby he ought to become the auxiliary of all the rest, their member. Hence it follows that every one should remain in his function: on the one hand, that he may be able to render to the rest the help which he owes them; on the other, that he may not disturb those in the exercise of their gifts (Godet).
I. Love makes unity.—Life unites together the several members of the human body. There may be contact, but not true unity, where there is no life. There must be love sincere in the Church if there is to be unity. Some Churches seem to have outward coherence and no inward unity. Love does not unite the whole body. We cannot be one body in Christ without love. Faith and love make us members of the mystical body.
II. Discriminating love recognises diversity in unity.—The human body is one; its members are many. Nature is one; its parts are various. The Bible is one; its records stretch over the centuries: there are manifest proofs of different writers. The ocean is one; its separate waves constitute its unity. The Church is divided, and yet united: diversities of gifts and of modes of operation. Love may overlook seeming discrepancies and recognise the Church as a glorious unity.
III. Sincere love cements unity.—1. It removes envy. The minister does not envy the prophet; the intellectual preacher does not spurn the emotional; while the emotional preacher does not envy the high gifts of the intellectual. He that is ruled does not treat with contempt the authority of the ruler. 2. It makes each man seek to fit into his place. Every man a place from God, and every man seeking to fill his place.
3. It imparts diligence and cheerfulness. Our teachers should be both diligent and cheerful. A cheerful voice is a blessed tonic. Amid the sad voices of a weary humanity we need the joyful voices of messengers from the land of blessedness. Songs of hope should be sung in a despairing world. Diligence and cheerfulness are specially needed in these days, when scepticism is so diligent, when the press is so diligent, when a pessimistic tone is pervading society. If one man cannot be both diligent and cheerful, let two men unite their forces.
“He that ruleth, with diligence; he that showeth mercy, with cheerfulness.” Pompous and hard-hearted beadles are not sent by St. Paul on errands of mercy. They are to be cheerful messengers, taking good cheer to sad hearts and homes. Giving is to be done with simplicity. Love, and not the stately banquet, not the eloquent speech, not the prospect of an advertisement, must elicit and give the subscription. The prophet and the humblest teacher, the ruler and the ruled, the giver of alms and the receiver, meet on the one blessed plane of brotherhood.
IV. Love beautifies unity.—1. Love to the Church prompts to the gracious spirit of detesting that which is evil and cleaving to that which is good. What a beautiful aspect the Church would present if each member were glued to that which is good! Modern glue is poor stuff; it fastens to the good, but the fastening is weak. The prospect of gain or fame makes the glue wither and lose its hold. Is there any modern glue to stand the heat of persecution? Ah! there may be faithful ones in modern as in ancient times.
2. Love to the Church generates kind affections. “Be kindly affectioned one to another.” Sweetly smooth words for rough times. There may be a need for a modern enforcement. Be kindly affectioned. How about the modern cynic? How about the morose ecclesiastic? How about the dignified official? These all need the lesson taught by St. Paul of being kindly affectioned one to another.
Love to the Church provokes holy emulation. “In honour preferring one another.” The emulation of love is to show the brightest example of kindness; the ambition of loving Christians is to excel each other in all acts of mutual kindness and respect. What a beautiful society! Will earth ever witness such a social paradise?
Is this ecclesiastical ideal the utopia of a vain dreamer? Will earth ever thus taste the bliss of heaven? Let us not despair. Diligence and cheerfulness will accomplish much. Let each seek to do his or her duty in the allotted sphere; let us live in the love of Christ; let us love, and the grace will grow by gracious and consistent exercise.”
The Book of Romans provides us with yet another occasion of “one another” in Romans 12:16: “Be of the same mind one toward another. Mind not high things, but condescend to men of low estate. Be not wise in your own conceits.”
Of this Albert Barnes writes, “Be of the same mind ... - This passage has been variously interpreted. “Enter into each other’s circumstances, in order to see how you would yourself feel.” Chrysostom. “Be agreed in your opinions and views.” Stuart. “Be united or agreed with each other.” A literal translation of the Greek will give somewhat a different sense, but one evidently correct.
“Think of, that is, regard, or seek after the same thing for each other; that is, what you regard or seek for yourself, seek also for your brethren. Do not have divided interests; do not be pursuing different ends and aims; do not indulge counter plans and purposes; and do not seek honors, offices, for yourself which you do not seek for your brethren, so that you may still regard yourselves as brethren on a level, and aim at the same object.”
The Syriac has well rendered the passage: “And what you think concerning yourselves, the same also think concerning your brethren; neither think with an elevated or ambitious mind, but accommodate yourselves to those who are of humbler condition.”
Mind not high things - Greek, Not thinking of high things. That is, not seeking them, or aspiring after them. The connection shows that the apostle had in view those things which pertained to worldly offices and honors; wealth, and state, and grandeur. They were not to seek them for themselves; nor were they to court the society or the honors of the people in an elevated rank in life. Christians were commonly of the poorer ranks, and they were to
seek their companions and joys there, and not to aspire to the society of the great and the rich;
To men of low estate - It means that Christians should seek the objects of interest and companionship, not among the great, the rich, and the noble, but among the humble and the obscure. They should do it because their Master did it before them; because his friends are most commonly found among those in humble life; because Christianity prompts to benevolence rather than to a fondness for pride and display.”
Matthew Henry adds, “When our Lord Jesus washed his disciples' feet, to teach us brotherly love, it was designed especially to intimate to us that to love one another aright is to be willing to stoop to the meanest offices of kindness for the good of one another. Love is a condescending grace: Observe how it is pressed here.
[1.] Mind not high things. We must not be ambitious of honour and preferment, nor look upon worldly pomp and dignity with any inordinate value or desire but rather with a holy contempt.
[2.] Condescend to men of low estate - First, It may be meant of mean things, to which we must condescend. If our condition in the world be poor and low, our enjoyments coarse and scanty, our employments despicable and contemptible, yet we must bring our minds to it, and acquiesce in it. So the margin: Be contented with mean things. Be reconciled to the place which God in his providence hath put us in, whatever it be. We should make a low condition and mean circumstances more the centre of our desires than a high condition.
Secondly, It may be meant of mean persons; so we read it (I think both are to be included) Condescend to men of low estate. We must associate with, and accommodate ourselves to, those that are poor and mean in the world, if they be such as fear God. David, though a king upon the throne, was a companion for all such. We need not be ashamed to converse with the lowly, while the great God overlooks heaven and earth to look at such. True love values grace in rags as well as in scarlet.
Condescend; that is, suit yourselves to them, stoop to them for their good. Some think the original word is a metaphor taken from travellers, when those that are stronger and swifter of foot stay for those that are weak and slow, make a halt, and take them with them; thus must Christians be tender towards their fellow travellers. As a means to promote this, he adds, Be not wise in your own conceits.
We shall never find in our hearts to condescend to others while we find there so great a conceit of ourselves: and therefore this must needs be mortified. “Be not wise by yourselves, be not confident of the sufficiency of your own wisdom, so as to despise others, or think you have no need of them, nor be shy of communicating what you have to others. We are members one of another, depend upon one another, are obliged to one another.”
As I close, tonight, we need to meditate on those two little words, “one another,” and soberly consider not only our own participation in them, but who also we include when we think of them. We are many members in one body. There are no lone rangers in the Body of Christ. We are to be of one mind toward them, accept them, and love them as Christ loves us.
This concludes this evening's Discussion, “Basic Christianity, Part 18.”
This Discussion was originally presented “live” on January 27th, 2021.
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